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c
t
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i
a
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a
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a
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t
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i
r
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a
r
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i
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t
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r
e
s
o
u
r
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s
a
v
a
i
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a
b
l
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.
I
n
a
n
y
s
o
c
i
e
t
y
,
p
a
r
t
i
c
u
l
a
r
l
y
i
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o
n
e
a
s
d
i
ve
r
s
e
a
nd
c
om
p
l
ex
a
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t
he
I
nd
i
a
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s
o
c
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e
t
y
,
t
h
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i
s
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o
i
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a
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exe
r
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nd
m
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u
c
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d
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u
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s
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a
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p
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.
S
ee
n
i
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t
h
i
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l
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g
h
t
,
c
a
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-
b
a
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e
d
reservation has to work in tandem with other policies ensuring the elimination of the structures of
social marginalisation and denial of access. It has to be seen as a means of achieving social
justice and not an end in itself. By the same logic it must be assessed and audited from time to
time like any other social policy and economic strategy.
H
e
n
c
e
,
i
t
i
s
i
m
p
o
r
t
a
n
t
,
t
o
d
i
s
c
u
ss
r
e
s
e
r
v
a
t
i
o
n
i
n
t
he h
o
l
i
s
t
i
c c
o
n
t
ex
t
o
f
m
u
c
h
r
e
q
u
i
r
e
d
s
o
c
i
a
l
r
e
s
t
r
u
c
t
u
r
i
n
g
a
nd n
o
t t
o
c
o
n
ve
r
t
i
t
i
n
t
o
a
f
e
t
i
s
h
o
f
‘
p
o
l
i
t
i
c
a
l
c
o
rr
e
c
t
n
e
ss
’
.
A
d
m
i
tt
e
d
l
y
,
c
a
s
t
e
r
e
m
a
i
n
s
a social reality and a mechanism of oppression in Indian society. But can we say that caste is the
only mechanism of oppression? Can we say with absolute certainty that poverty amongst the so-
c
a
ll
e
d
u
pp
e
r
c
a
s
t
e
s
h
a
s
b
ee
n
e
r
a
d
i
c
a
t
e
d
?
C
a
n w
e
s
a
y
t
h
a
t t
he
r
e
g
i
o
n
s
o
f
N
o
r
t
he
a
s
t
,
J
h
a
r
k
h
a
nd
,
Chattisgarh are on par with the glittering metros of Delhi and Mumbai? Can we say that a pupil
from a panchayat school in Bihar is equipped to compete with an alumnus of Doon School on an
e
q
u
a
l
f
oo
t
i
n
g
,
eve
n
i
f
b
o
t
h
o
f
t
he
m
b
e
l
o
n
g
t
o
t
he
s
a
m
e
c
a
s
t
e
g
r
o
u
p
?
On
e
o
f
m
y
s
t
u
d
e
n
t
s
o
n
c
e
r
e
m
a
r
k
e
d
t
h
a
t
he
w
a
s
r
e
g
u
l
a
r
l
y
c
om
p
e
ll
e
d
t
o
s
w
i
m
a
c
r
o
ss
a
r
i
vu
l
e
t
i
n
o
r
d
e
r
t
o
r
e
a
c
h h
i
s s
c
h
oo
l
,
and the rivulet in question did not distinguish between Brahmins and dalits.
Incidently
,
this young man happens to be a Brahmin by birth! Can we also say that gender
plays no role in denial of social opportunities? After all, this society discriminates against girls
eve
n b
e
f
o
r
e
t
he
y
a
r
e
b
o
r
n
.
W
h
a
t t
o
t
a
l
k
o
f
a
cc
e
ss
o
r
o
pp
o
r
t
u
n
i
t
i
e
s
,
t
he
y
’
r
e
d
e
n
i
e
d b
i
r
t
h
i
t
s
e
l
f
.
Such discrimination exists across religious and caste lines.
M
o
r
e
o
ve
r
,
t
he
q
ue
s
t
i
o
n
i
s
:
d
o
w
e
w
a
n
t t
o
e
l
i
m
i
n
a
t
e
c
a
s
t
e
a
s
a
f
a
c
t
o
r
o
f
s
o
c
i
a
l
r
e
l
a
t
i
o
n
s
a
nd
political processes or do we want to perpetuate it forever? Is it not true that by treating caste as
the only medium of oppression and hence by focusing all remedial measures on caste alone, we
have only added to the longevity of caste as the determining factor of social identity? Individuals
have been virtually turned into the epitomes of the caste of their birth
,
denying the multiple
identities that every individual perforce carries. This also helps the powerful amongst the generally
d
i
s
e
m
p
o
w
e
r
e
d
s
e
c
t
i
o
n
s
t
o
c
o
r
n
e
r
mo
s
t
o
f
t
he
b
e
n
e
f
i
t
s
o
f
c
a
s
t
e
-
b
a
s
e
d
r
e
s
e
r
v
a
t
i
o
n
.
C
a
s
t
e
,
w
h
i
c
h
i
n
reality is only one of the features of identity at the individual level and the manifestation of an
abhorrent social order at the social and structural level, has been turned into the essential identity
of individual citizens. Such a situation helps only those politicians who are in search of shortcuts
to power. It is harmful for the cause of a modern social democracy as well as to the cause of
individuals in need of social justice and related affirmative action.